School of Education, Arts and Sciences

Christian Faith Education Department

LEARNING MODULE
CFED 1043 (CICM Missionary Identity)
Chapter II: CICM in the World
Lesson 10: CICM in the Different Continents

Topics: CICM in the Different Continents

Learning Outcomes: At the end of this module, you are expected to:

1. Compare the context of doing Ad extra in the past with our contemporary situation;
2. Classify the missionary focus of each continent in addressing religious, political, economic,
and social challenges; and
3. Identify the various issues faced by the different continents about faith understanding.

LEARNING CONTENT

Introduction:

Entering into the different strata of humanity is observed by the CICM. Since
the beginning, from the time of its Founder, the direction is clear - that the
missionaries go to where they are most needed. Their missionary work is always
carried out in response to a need. Such commitment, like the Founder and the early
members of the congregation, could even cause the loss of their lives yet, the zeal
and dedication to serve the needy is never extinguished. “Unless the seed dies, it
remains alone, but if it dies, it yields fruit a hundredfold.” Drawing from the
inspiration set by Jesus Himself, the CICM commits to the same mission of bringing
the Gospel to God’s children in different parts of the world. “CICM missionaries are
currently working in some 20 countries around the world. Their work continues to be
sharing the hope and comfort of the Gospel while relieving the suffering of our
poorest and most neglected brothers and sisters in Christ.”

Lesson Proper:
 JESUS THE GOOD SHEPHERD
(Jn. 10:10)
“I have come so that you might have life - life in all its fullness.”
Jesus went from one place to another……

The mission of Jesus is a mission of love and service to humanity and the
whole of creation. It is a self-giving love that entailed much sacrifice - his life. This
self-giving is unconditional caring that has the safety of His friends as its core value.
It does not turn back when trouble comes. Jesus died so that His friends might live.
This unbreakable communion that is characterized by His total self-giving is the
quality that makes Him the Good Shepherd. The shepherd dies; the sheep are safe.
The Father's life, which is essentially love flows into Jesus, and the life of the Father
and Jesus flows into Jesus’ friends. So, the Father's self-giving to the Son results in
the Son's self-giving to His friends. The completeness and transcendence of this self
-giving is revealed when the Good Shepherd gives Himself totally in the act of dying.
In His death, the love of the Father is revealed as sustaining and transforming the
friends of Jesus through their death.

This is how the Father's life and love work in and through Jesus. Jesus freely
enters into the realm of death. His resurrection will be His continued life in the
community of friends who have received His sacrificial dying into their hearts. This is
the Father's plan for the revelation of divine love and the unity of all peoples. Jesus,
the Good Shepherd, is enacting it (Knox, Ian, 2011). Drawing from the inspiration set
by Jesus, the Good Shepherd, the apostles, and the Church continued the mission of
bringing the Gospel to God's children in different parts of the world despite
difficulties. The Church continues serving the world through her life-giving ministry,
especially the poorest of the poor.

In the recent Magisterium of the Church in Vatican II. Evangelii Nuntiandi,

Redemptoris Missio, and recent trends in Mission Theology and practice, the
concepts of mission and evangelization have acquired a wider meaning and contain
new dimensions and emphasis.
 This is noticeable in the various initiatives mentioned in the responses which
deal with promoting the values of the Kingdom of God, human dignity and human
rights, justice and peace issues, dialogue and sharing of religious experiences, and
collaboration in the struggle for a more just and humane society. All of these are
seen as essential elements in today's new evangelization, which is part of the service
of life rendered by the Church in Asia. Going further, Evangelii Nuntiandi states:

"For the Church, evangelizing means bringing the Good News into all the
strata of humanity, and through its influence transforming humanity from within and
making it new: "Now I am making the whole of creation new. " Strata of humanity
which are transformed: for the Church, it is a question not only of preaching the
Gospel in ever wider geographic areas or to ever greater numbers of people but also
of affecting and as it were upsetting, through the power of the Gospel, mankind's
criteria of judgment, determining values, points of interest, lines of thought, sources
of inspiration and models of life, which are in contrast with the Word of God and the
plan of salvation." (E.N. # 19-20)

Entering into the different strata of humanity is observed by the CICM. Since
the beginning, from the time of its Founder, the direction is clear that the
missionaries go to where they are most needed. Their missionary work is always
carried out in response to a need. Such commitment, like that of the Founder and
the early members of the congregation, could even cause the loss of their lives yet,
the zeal and dedication to serve the needy is never extinguished. "Unless the seed
dies, it remains alone, but if it dies, it yields fruit, a hundredfold." The CICM commits
to the same mission of bringing the Gospel to God's children in the most remote
areas of the world - in Asia, Africa, Europe, and the Americas, living and working
together in multicultural communities as brothers, continuing this long tradition of
caring for God's poorest and most neglected people in many parts of the world and
of sharing the hope and comfort of the Gospel while relieving their suffering. This is
the actualization of the challenge to bring the Gospel of Christ to where they are
needed - into all the strata of humanity, leading to social transformation.

Therefore, all missionaries - priests, Brothers, Sisters, and lay folk - each
according to their state, should be prepared and trained, lest they be found unequal
to the demands of their future work. From the very beginning, their doctrinal training
should be so planned that it takes in both the universality of the Church and the
diversity of the world's nations. This holds for all of their studies by which they are
prepared for the exercise of the ministry, as also for the other studies which it would
be useful for them to learn, that they may have a general knowledge of the peoples,
cultures, and religions; not only a knowledge that looks to the past but one that
considers the present time. Anyone who is going to encounter other people should
have great esteem for their patrimony their language and their customs. The future
missionary must devote himself to missiological studies: that is, to know the
teachings and norms of the Church concerning missionary activity, to know along
what roads the heralds of the Gospel have rum in the course of the centuries, and
also what is the present condition of the missions, and what methods are considered
more effective at present. (8) (Ad Gentes, Chapter TV# 26, on Missionaries).

Building up a community with all those who collaborate with the CICM in their
work, their parishes, schools, and missions is always an important and enriching
element of their life. Sharing the joys and sorrows, hopes and dreams of those to
whom they were sent brings them something precious: they learn to respect other
cultures, to feel at home in other cultures, and to join and walk side by side with
people of other cultures. They are ready to leave their family, their people, and their
culture to devote themselves forever to other people, learn their language, and
integrate themselves to the extent possible into their culture. Adopting their
language, food, and customs, they enculturate themselves into the life of the people,
participating in the day-to-day effort needed to achieve lasting spiritual and material
change. Their mission country becomes a second homeland for them.

A challenge that cannot be avoided by any missionary is clearly stated in the

Church document, Ad Gentes: "Announcing the Gospel to all nations, he confidently
makes known the mystery of Christ, whose ambassador he is, so that in him he
dares to speak as he ought (cf. Eph.6:19; Acts 4:31), not being ashamed of the
scandal of the Cross. Following in his Master's footsteps, meek and humble of heart,
he proves that His yoke is easy and His burden light (Mat.11:29f) By a truly
evangelical life, (4) in much patience, in long-suffering, in kindness, in unaffected
love (ref. 2 Cor. 6:4f), he bears witness to his Lord, if need be to the shedding of his
blood. He will ask of God the power and strength, that he may know that there is an
overflowing of joy amid much testing of tribulation and deep poverty (2 Cor. 8:2).
Let him be convinced that obedience is the hallmark of the servant of Christ, who
redeemed the human race by His obedience." (Ad Gentes, Chapter IV, # 24, on
Missionaries)

"One of the basic reasons for the missionary engagement for the majority of
the confreres is their concern to serve the poorest, to struggle with them and for
them, so that the poor may live a liberated life, in dignity and solidarity. Christ was
on the side of the poor and in their being with the poor, they meet Him. For many
confreres, the joy of their vocation is to live amid oppressed and crushed peoples,
with whom they feel very close and whom they deeply love." (Silhouettes and
Profiles, coll.: "CICM Spirituality", no4, The CICM missionaries cherish the spirit of the
radical availability of the first generations of CICM missionaries who left their home
country, often to never return, and placed themselves at the service of the poorest
and most vulnerable in Mongolia or Congo. They dare to hope that in any case, this
radical availability will remain specific for the CICM of the future. It's a radical
availability that could take even the highest sacrifice of one's life for the cause of the
mission that some of the confreres went through.

CICM IN THE WORLD

This chapter deals with the different aspects of the CICM missionary presence.
It talks about the institute's response to the specific or concrete situations and needs
in the countries and provinces where the CICM missionaries are present. It considers
each one's accent:

 in Europe, there is a search for missionary integration;

 in Africa, the accent is on communion and solidarity;
 in Asia, the emphasis is on evangelization and attempts to dialogue
with the great religions of the region; and
 in America, the accent is on solidarity in the liberation struggle.

Inspired then by Father Verbist’s example, other young men took up the
challenge to evangelize in some of the most remote areas of the world and have
been among the first to bring the Good News of the Gospel to the peoples of China,
the Congo, the Philippines, and Indonesia. Today, the CICM missionary priests and
brothers are found in different areas of Europe, the Americas, Africa, and Asia, living
and working together in multicultural communities as brothers, continuing this long
tradition of caring for God’s poorest and most neglected people in many parts of the
world. This reality is clear proof that the sacrifices of Fr. Theophile Verbist and his
companions are not in vain. In fact, after the death of the founder, CICM
missionaries continued the work He and his companions started. “He left a flame
burning that marks CICM. His death left a call for others to continue the mission with
a total gift of self in different mission stations worldwide. As was mentioned earlier
in the previous discussions, after the death of Fr. Theophile Verbist, the CICM sent
74 missionaries to continue the missionary work in Inner Mongolia from 1865 to 1887.
The following are crucial dates in the history of the CICM from the date the founder
died:
1888 – they breached the 100 mark and because of the demand for missionaries in
other countries, the CICM expanded its missionary work
 – established its mission in Congo.
1907 – started the mission in the Philippines.
1931 – Singapore, mission for seafarers and promote inter-religious dialogue.
1937 – Indonesia, founded a Catechetical Institute, a minor seminary, and an
agricultural
school.

During WW II - Fr. Ernest Dieltiens was sent to the United States to ask for financial
support for the China missions and to find areas of ministry.

- Father Raskin was ordained in the congregation in 1910, and from 1920-1930,
a missionary to Inner Mongolia, was made a chaplain in the Belgian army,
and was a personal advisor to King Leopold III. While he was operating under
the codename Leopold Vindictive 200 for the Dutch Resistance in 1942, he
was captured by the Gestapo, tried, convicted, then sentenced to death and
beheaded on October 18, 1943.
- The Scheutveld priests and brothers have faced severe perils, e.g. the Boxer
Rebellion in China, involving the massacre of Bishop Hamer, Vicar Apostolic
of South-Western Mongolia, seven missionaries, and 3000 Christians; the
even greater decimation of their numbers by the Congo climate, not to
mention the persecution of the missionaries and their local congregations. In
connection with their missions, the Fathers opened several benevolent
institutions, for example, the hospital at St-Trudon, Upper Kassai, for those
afflicted with sleeping sickness.
-
April 1946 - Eventually it was decided to establish a permanent CICM mission in the
U.S.
Father Dieltiens bought an eleven-acre property called “Lyonhurst,”
after its
former owner, Mr. Lyons. Later on, the name was changed to
“Missionhurst.” Hence, the CICM missionaries are known as Missionhurst
missionaries in the US.

1948, after World War II, the CICM responded to the invitation of the Bishop of
Osaka and started ministering to the Japanese people. Among the different
works of the CICM in Japan, inter-religious dialogue is of utmost importance.
1953, the CICM sent missionaries to Haiti. Haiti is known as the poorest country in
the
Americas. Their mission is focused on family, youth apostolate, and JPIC.
1954, after the CICM was expelled from communist China, some CICM missionaries
decided to go to Hong Kong and Taiwan. In that same year, the CICM also
 established its mission in Guatemala.
In 1958, Filipino CICMs were among the pioneering group of CICM missionaries that
started
mission work in the Dominican Republic.
1963 - Brazil started to welcome CICM Missionaries.
1966 - The first team of CICM missionaries arrived in Cameroon.
1976 - Zambia and Senegal were added to the growing number of CICM mission
stations.
1977 - Nigeria welcomed CICM missionaries.
1979 - Mexico also welcomed new CICM missionaries.
1990 - CICM missionaries embarked on a new mission in Chad.
1992 - The arrival of CICM missionaries started the Catholic Church’s presence in
Mongolia
1995 - Angola
1999 - Mozambique became part of the CICM missions
2012 - the CICM turns 150 years old.

Aside from the challenges the Scheutveld priests and brothers have faced
severe perils, e.g., the Boxer Rebellion in China, involving the massacre of Bishop
Hamer, Vicar Apostolic of South-Western Mongolia, seven missionaries, and 3000
Christians; the even greater decimation of their numbers by the Congo climate, not
to mention the persecution of the missionaries and their local congregations.
In connection with their missions, the Fathers opened several benevolent
institutions, for example, the hospital at St-Trudon, Upper Kassai, for those
afflicted with sleeping sickness.

Reiterating what has been mentioned earlier, there are almost a thousand of
them present in Asia (Taiwan, Mongolia, Hong Kong, Singapore, Philippines,
Indonesia, and Japan), in the vast continent of Africa (Congo, Cameroon, Zambia,
Senegal, and Angola), in the Americas (Haiti, the Dominican Republic, Guatemala,
Brazil, Mexico and the United States), and in Europe (Belgium, Netherlands, Italy,
France and Germany)

Going to these mission areas has not always been easy for the CICM
missionaries but their zeal, dedication, and enthusiasm for their ministry remain
admirable, drawing inspiration from their founder and Jesus himself, the greatest
missionary. Such inspiration makes mission work bearable and meaningful in their
different mission stations in the world.

1. ASIA
 Outside of the Philippines and East Timor, Asia is non-Christian. The first
mission territory of the CICM, China, is today a vast ocean of official atheism forced
into folk religion/Confucian beliefs, and what remains of Buddhism. In many parts of
Asia, persons belonging to ethnic groups such as tribals, indigenous peoples, and
minorities based on race, religion, culture, etc., are victims of the injustice of
discrimination. In some countries, caste practices have isolated for centuries whole
sections of populations, leaving a consequent psychological, cultural, and economic
trauma on the social conscience. Another concern brings our attention to the
particular problem created by discrimination against women and girl children. A
degrading and inhuman poverty, along with its consequent inequalities in many
parts of Asia, is also among the most glaring and saddening phenomena of the
continent. A great source of hope comes from many of the Church's religious orders
and congregations who have made a major contribution to the growth of the local
Churches in Asia through their mission of evangelization. Religious sisters and
brothers, by their love and unselfish service to those who suffer from poverty in its
many forms, have contributed to nourishing the faith of many in the Church in Asia.
It is in the context of the socio-economic realities, its political history and present
situation, and in the context of its multi-religious traditions that the CICM carries out
its evangelizing mission. Indeed, the missionary presence of the CICM is very
noticeable, especially in the Philippines.
CICM missionaries spend their lives with their people, sharing their hopes and
dreams as well as their sufferings and privations. Adopting their language, food, and
customs, they enculturate themselves into the life of the people, participating in the
day-to-day effort needed to achieve lasting spiritual and material change. In
response to people’s spiritual needs, CICM missionaries may staff parishes,
administer sacraments, teach, preach, and engage in special ministries to the youth,
the sick and aged, prisoners, and university students. In response to people’s
material needs, CICM missionaries may help to build schools or orphanages,
dispensaries, or nutritional centers, or they may engage in projects to improve a
farmer’s yield or to bring clean water to a village. This means the CICM missionaries
take it upon themselves to bring the Good News of Christ to where they are needed
- into all the strata of humanity, leading to social transformation.
2. AFRICA
The continent of Africa borders the southern half of the Mediterranean Sea.
The Atlantic Ocean is to the west and the Indian Ocean is to the Southeast. Africa
stretches well south of the equator to cover more than 12 million square miles
making Africa the world's second largest continent. Africa is also the world's second
most populous continent. Africa is one of the most diverse places on the planet with
a wide variety of terrain, wildlife, and climates. The continent is generally young and
poor; most of the fifty-plus countries/republics emerged after World War II, and bad
governments are not able to deal with the vicious cycle of poverty. Aside from the
Democratic Republic of the Congo (1888), the CICM is also in Cameroon (1966),
Senegal (1976), and Zambia (1976); there are three CICM Provinces in Africa.

The CICM's call to Africa was to pioneer in terms of penetrating tribes in

the area, catechizing and baptizing them, and providing them with socio-economic
infrastructure. The Congregation early on developed the native clergy, and today
sends African missionaries all over the world.

CICM missionaries like Fr. Oscar Nkolo live and work among people living
in dire poverty. Most of them have no money to cover necessities, much less
medical care. The elderly are frequently abandoned by their families, and sick
children are left to die. Little children wander the streets begging, looking for
affection, and scouring trash bins for scraps of food. Bright children hope for the
country’s future drop out of school because they cannot afford to pay tuition and
other school fees. CICM ministry in Africa revolves around the three specific
domains as follows:

a. Justice, Peace, Ecology - The Church has strived since its beginning for peace
and justice. Only lately the Wholeness of Creation has been added to this because
of its necessity in the world of today. These themes are therefore also our themes as
CICM and we try to implement them wherever we work.

b. Reflections - Reflection is part of spiritual life. Taking your time to stand still and
let your mind wander about your thoughts and actions of the day, and getting
inspiration from the Bible or other sacred and spiritual literature is essential to live in
this world without being caught up in it.

c. In the Frontline - As CICM missionaries we love to be at the frontline of society, to

answer to the needs of the people, and to see, discern, and act with them. There are
many fields in which we are active, such as parish life, education, youth ministry,
inter-religious dialogue, and so on.
 3. THE AMERICAS

The Americas are an evangelized region; the North is mostly Protestant,

while Mexico, Central and South America are Catholic. The overall percentage of
Catholics is 63.7%, according to the latest Vatican statistics. The work of
evangelization then in Haiti (1953), Guatemala (1954), Dominican Republic (1958),
Brazil (1963), and Mexico (1979) by CICM missionaries, who make up one Province,
takes the form of restoring the dignity of Indians and shepherding the people in rural
villages and towns, and in slums, working to eradicate poverty in the form of
ignorance and malnutrition.

During World War II, anxious for the survival of our missionaries in China
and hoping to provide them with Mass stipends from the U.S., Father Ernest
Dieltiens was sent to the United States to seek financial support for the CICM China
missions and to find areas of ministry.

Eventually, it was decided to establish a permanent CICM mission in the U.S.

In April 1946, Father Dieltiens was able to buy an eleven-acre property called
“Lyonhurst,” for its former owner, Mr. Frank Lyons. The name was then changed to
“Missionhurst.” The concentration of the CICM - US Province is doing apostolate
among Mexican Americans and Blacks and in rural parishes.

In response to the people’s most urgent need, Missionhurst missionaries

may start a new farming project, build a clean water supply line, work to improve
nutrition and health, establish a loving home for orphans and abandoned children,
start a leadership training program or a sheltered workshop for the handicapped, or
provide “seed” money to village entrepreneurs struggling to start small businesses.
Or they may build a new chapel, seminary, or school.
As trusted members of the communities in their care, they work in close
cooperation with local churches to promote Christian values, human dignity, self-
reliance, and a decent standard of living, while sharing the hope and comfort of the
Gospel. Missionhurst priests and brothers are sent wherever our missionary
presence is most needed.
The CICM - US Mission: Dedicated to sharing the hope and comfort of the
Gospel, while relieving the suffering of our poorest, most neglected brothers and
sisters in Christ. This is expressed in their statement:
“We love and respect the people to whom we are sent. We adopt a listening
attitude and try to gain a knowledge and understanding of their socio-economic,
political, cultural, and religious realities. We foster attitudes that reflect these values
and cooperate with initiatives that promote them. Through dialogue, we mutually
purify and strengthen our values and their expression. Wherever we work and
whatever our specific tasks, we try to respond to situations of misery, injustice, and
oppression and to understand their causes. In our work for a new world, we are
always inspired by the Lord Jesus and his Gospel.”

4. EUROPE

Europe is the second smallest of the inhabited continents. It is part of the

Eurasian land mass that includes Europe, Asia, Asia Minor, and the Arabian Peninsula.
As many large islands east and south of Asia are usually included in Asia, the
Eurasian landmass extends from Iceland to New Guinea, from the Atlantic to the
Pacific, and from the Arctic to the Indian Oceans. Traditionally, the Ural Mountains in
Russia have been used as a division. This line then had to curve back through the
Caspian and Black Seas to avoid leaving Turkey in Europe. The fact that this
separated Christian Europe from Muslim, Hindu, and Buddhist Asia is not
coincidental. With the creation of many new countries from the collapse of the
Soviet Union, the division is more difficult as so many want to be included in Europe
for economic reasons. To show complete countries only we have included Russia in
Asia, where most of its area lies, rather than in Europe.

Europe was where it all started, where the idea was conceived, in the
neighborhood of Scheut in Brussels, Belgium. Since the beginning Belgium has
contributed much to the ad extra missionary effort of the CICM, proof of the
generous spirit of the country, and of the times. And these valiant men have made a
difference in the life of the people wherever they worked. Sadly, there was a
general phenomenon in Europe, secularism has crept in. Hardly are there new CICM
missionary vocations in the country. Belgium has become a receiving country, of
missionaries from countries evangelized by Belgians. The “New Evangelization”
aptly now fits the country.
 To the CICM missionaries in Europe, personal and community prayer life
and the daily Eucharist are for most of them a lasting source of life and vigor. They
know that all their labors and pains at the service of the Kingdom have value only if
the Lord of the harvest blesses them. And when all is said and done, they recognize
that without Him they would be useless servants.

Building up a community with all those who collaborate with the CICM in
their work, their parishes, schools, and missions is always an important and enriching
element of their life. Sharing the joys and sorrows of those to whom they were sent
brings them something precious: they learn to respect other cultures, to ‘feel at
home’ in other cultures, and to join and walk side by side with people of other
cultures. They are ready to leave their family, their people, and their culture to
devote themselves forever to other people, learn their language, and integrate
themselves to the extent possible into their culture. Their mission country becomes
a second homeland for them.

Availability for service to the local church is an important attitude for the
CICM-Europe. Especially caring service to the poor and the marginalized has been
seen and experienced as a priority since the beginning of their Congregation. “One
of the basic reasons for the missionary engagement for the majority of the confreres
is their concern to serve the poorest, to struggle with them and for them, so that the
poor may live a liberated life, in dignity and solidarity. Christ was on the side of the
poor and in their being with the poor, they meet Him. For many confreres, the joy of
their vocation is to live amid oppressed and crushed peoples, with whom they feel
very close and whom they deeply love.” (Silhouettes and Profiles, coll.: “CICM
Spirituality”, no4, The CICM missionaries cherish the spirit of the radical availability
of the first generations of CICM missionaries who left their home country, often to
never return, and placed themselves at the service of the poorest and most
vulnerable in Mongolia or Congo. They dare to hope that in any case, this radical
availability will remain specific for the CICM of the future.
Assessment
Quiz 3
1. In this continent there is a search for missionary integration.
A. America B. Africa C. Asia D. Europe
2. In this continent, the accent is on communion and solidarity.
A. America B. Africa C. Asia D. Europe
3. The emphasis on this continent is on evangelization and attempts to dialogue with the
great religions of the region.
A. America B. Africa C. Asia D. Europe
4. The accent of the CICM in this continent is on solidarity in the liberation struggle.
A. America B. Africa C. Asia D. Europe
5. How many years of missionary presence does the CICM have in the Philippines?
A.115 years B. 200 Years C. 100 Years D. 110 Years
6. What foundational assumption of the Congregation is shown when CICM priests are sent
to all the marginalized and far-flung areas?
A. Frontier Situation B. Dialogue C. World Solidarity D. All of the choices
7. Which of the following events in the history of the CICM reflects the life of Christ as a
martyr?
A. Boxer Rebellion
B. Nigeria welcomes CICM missionaries
C. Mozambique became part of the CICM missions
D. CICM was expelled from communist China
8. Which of the following countries was greatly Christianized when the CICM started its
mission in there?
A. Philippines B. Singapore C. China D. Japan
9. Which of the following countries is the first missionary area of the CICM in Africa?
A. Congo B. Cameroon C. Senegal D. Zambia
10. What event commenced the establishment of a permanent CICM mission in the US?
A. Fr. Dieltens was sent to the US to find financial support after World War II.
B. Fr. Dieltens bought a property called Lyonhurst in the US.
C. The name Lyonhurst was changed to Missionhurst.
D. None of the choices given.
11. What continent in the world where the CICM was conceived?
A. Europe B. Asia C. Africa D. America
12. Which of the following sustained the life and vigor of the CICM missionaries in Europe?
A. Personal Prayer B. Community PrayerC. Daily Eucharist D. All of the choices
13. The wholeness of Creation has been added as a necessity today. What ministry of the
CICM in Africa is this?
A. Justice, Peace, Ecology C. In the frontline
B. Reflections D. None of the choices
14. Taking time to stand still and let the mind wander about thoughts and actions of the day,
and to get inspiration from the Bible or other sacred and spiritual literature is essential to
live in this world without being caught up in it. What ministry of the CICM in Africa is this?
A. Justice, Peace, Ecology C. In the frontline
B. Reflections D. None of the choices
15. CICM missionaries love to be at the frontline of society, to answer to the needs of the
people, and to see, discern, and act with them. What ministry of the CICM in Africa is this?
A. Justice, Peace, Ecology C. In the frontline
B. Reflections D. None of the choices
REFERENCES
Books:

Sadullo, J. R., Bleeker, A. D., & L., T. M. (2012). CICM: Christ is calling me: 150 years of
service in God's mission, 1862-2012. Makati City, Philippines: St. Pauls.

CICM-membership. (1999). Rome: Congregation of the Immaculate Heart of Mary (CICM).

Arquiza, Y. D. (2007). Carrying on the mission: 100 years of CICM in the Philippines.
Philippines: Congregatio Immaculati Cordis Mariae.